Prabhupāda together with devotees: Oṁ namo bhagavate vāsudevāya.

Nitāi: (recites verse word for word with devotees responding; then line by line twice with devotees responding)

anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām
[SB 1.7.6]

“The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.”


anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām
[SB 1.7.6]

Vidvān. Vid means vetti veda vido jñāne. Vid means jñāna, knowledge. So one who has knowledge… Knowledge means ultimately to understand the originally source of everything. Janmādy asya yataḥ [SB 1.1.1]. This is knowledge, to… Everyone is… The scientists, the philosophers, everyone is searching out what is the original cause. Just like modern scientists. They are searching out what is the original cause of life. That is good enquiry. But because they are surrounded by anarthas, they cannot know it. That is called māyā. So long one is illusioned by the māyā he cannot have perfect knowledge. This subject matter has been discussed in the previous verse. It is said, yayā sammohito jīvaḥ. Before that, the one verse is that Vyāsadeva, the vidvān… Vyāsadeva is addressed here as vidvān, full knowledge. So he was unhappy even after compiling Vedānta-sūtra. He was not very happy. So under the instruction of his guru, Nārada Muni, he wanted to compile the last contribution to the human society, a commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇāṁ vedārtha-paribṛṁhitam. This, in every chapter, at the end, it is said, brahma-sūtra-bhāṣye: “The Śrīmad-Bhāgavatam is the commentary on the Brahma-sūtra or Vedānta-sūtra.” Vedānta means the ultimate knowledge. Veda means knowledge; anta means the last contribution. So under the instruction of Nārada Muni, Vyāsadeva first of all made his life perfect. Yes. How he made his life perfect? Because if you write books without any perfection, that will not be effective. One has to become perfect before he writes some books. Just like nowadays especially in the western countries they write any rascal ideas under the name of philosophy or science, “Perhaps,” “It may be.” That is not the system in the Vedic civilization. Vedic civilization, people, those who are advanced in Vedic knowledge, they’ll write. Vedic knowledge is called śruti, and if you write following the principles of śruti, then it is smṛti.

pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[Brs. 1.2.101]

That is the advice, instruction, given by Rūpa Gosvāmī. “Without reference to the śruti, without reference to the smṛti, Purāṇa and pāñcarātriki-vidhi, if you pose yourself as a great devotee of Kṛṣṇa, that is simply disturbance.” This is the instruction of Rūpa Gosvāmī, the, I mean to say, what is called, development, developer of this Vṛndāvana development, under whose instruction. So when Nārada instructed that “You write something which will help people to understand the Supreme,” then he engaged himself in bhakti-yoga because you cannot understand the supreme truth without engaging yourself in devotional service. Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānāti [Bg. 18.55]. Only through devotion, submission, surrender you can understand Kṛṣṇa, not by your so-called scholarship or research work, no. Bhaktyā mām abhijānāti [Bg. 18.55]. Kṛṣṇa never said, “By cultivating knowledge, speculative knowledge, one can understand Me,” no. Bhaktyā mām abhijānāti [Bg. 18.55]. So therefore Vyāsadeva engaged himself in bhakti-yoga to understand the Supreme Truth. That is stated,

bhakti-yogena manasi
samyak praṇihite ‘male
apaśyat puruṣaṁ pūrṇaṁ
māyāṁ ca tad-apāśrayam
[SB 1.7.4]

So he visioned two things, that one, puruṣam… Apaśyat puruṣaṁ pūrṇam. Puruṣa, perfect, pūrṇam, complete. We are trying to become puruṣa or Bhagavān, but we are not perfect. The Bhagavān means pūrṇam. Ṣaḍ-aiśvarya-pūrṇaḥ. Complete. So we cannot accept anyone as Bhagavān unless he is pūrṇam. Ṣaḍ-aiśvarya-pūrṇaḥ. That is Kṛṣṇa. Ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān [Cc. Ādi 1.3]. So by bhakti-yoge, bhakti-yogena, by practicing… That is called meditation. Meditation means to find out the Supreme Complete Person. That is called meditation, not that anything you meditate, any nonsense. No, that is not meditation. Meditation is described, dhyānāvasthita. Dhyānāvasthita, engaged in meditation. Tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yogis, they by meditation, tries to find out the Supreme Person who is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. So by meditation to find out the supreme Paramātmā within yourself, that is called yoga practice. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. This is yogi. So that yoga is perfect when you see Kṛṣṇa. That is also stated in the Bhagavad-gītā.

yoginām api sarveṣāṁ
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
[Bg. 6.47]

One who is trying to find out Kṛṣṇa within himself… Kṛṣṇa is there. So you have to be qualified to see Him. That is required. That is called bhakti-yoga. In Brahma-saṁhitā it is said, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. That is not possible simply by gymnastic. One has to develop transcendental love for Kṛṣṇa. Premāñjana-cchurita. When your eyes are anointed with love of God, then you can see Him within yourself twenty-four hours. Sadaiva hṛdayeṣu vilokayanti. This is not difficult for understanding because anyone you love, you always think of him, you always feel his presence, so why not of Kṛṣṇa? That is not difficult. Therefore Kṛṣṇa is teaching. To develop this love for Kṛṣṇa, he says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] “Simply you think of Me,” man-manāḥ, “you become devotee of Me,” mad-bhakta, “worship Me,” mad-yājī māṁ namaskuru. So we are expending so much money for installing Kṛṣṇa-Balarāma here. What is this purpose? The purpose is that you will be able to see Him present in this temple, and therefore you can think of Him. That is very natural. If you see the Deity always, then you get His picture impressed within your mind, and if you always think of Him, then you see Him within your mind. Man-manāḥ. That is not difficult. And this Deity is not different from Kṛṣṇa. For devotee, He is Kṛṣṇa Himself, identical. We are spending so much money, lakhs, not for worshiping a statue. That is not very intelligent. But sākṣād-kṛṣṇa. Therefore the temple is sanctified; the process is going on to cleanse our mind. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. In this way, when the mind is cleansed of all dirty things, then you can think of Kṛṣṇa.

So that will be explained, anartha upaśamaṁ sākṣāt. So Vyāsadeva first of all made his life perfect. How? Bhakti-yogena. by practicing bhakti-yoga. And bhakti-yoga means manasā. Manasā vācā karmaṇā. Here it is said, manasā. Manasā, that is very nice bhakti-yoga, always thinking of Kṛṣṇa, sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18], as Ambarīṣa Mahārāja did. Always Ambarīṣa Mahārāja fixed up his mind at the lotus feet of Kṛṣṇa. So here also, Vyāsadeva, bhakti-yogena manasi samyak praṇihite amale [SB 1.7.4], when the mind was completely cleansed, then he saw. What he saw? Apaśyat. Apaśyat means “he visioned, he saw,” puruṣaṁ pūrṇam, “the complete Supreme Personality of Godhead.” And māyā. He saw also māyā, māyāṁ ca tad-apāśrayam, māyā on the back side, back side. So in this way he made his life first of all perfect, then he wrote this Śrīmad-Bhāgavatam after becoming perfect. Therefore you will find in Śrīmad-Bhāgavatam, each word is transcendental. Each word is full of meaning and transcendental knowledge because the writer, the composer of this transcendental book, is Vyāsadeva. He is perfect, Vedavyāsa, perfect in Vedic knowledge.

So there are māyās of different kind. Kṛṣṇa’s māyā… Parāsya śaktir vividhaiva… Māyā means potency. So from the Vedic knowledge we can understand that Kṛṣṇa has many types of potencies, parāsya śaktir vividhaiva śrūyate svābhāv… [Cc. Madhya 13.65, purport]. because He has to execute so many affairs, this material world, spiritual world, and just imagine so big universe. There are innumerable universes, and each and every universe there are so many planets, so many different kinds of living entities, and He has to manage everything. Therefore He is called Parameśvara. Parameśvara means the supreme controller. And Kṛṣṇa says in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ [Bg. 15.15]. “I am living in everyone’s heart.” Now, imagine. There are innumerable universes, and each and every universe, there are innumerable planets, and in each and every planet, there are innumerable towns and cities, and each and every town, there are innumerable living entities, and Kṛṣṇa has to manage all of them. That is Kṛṣṇa. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Kṛṣṇa has to act in such a way that whatever we are doing, that is under the direction of Kṛṣṇa. Kṛṣṇa says mattaḥ smṛtiḥ. Just like in the morning you get up and immediately you understand that you were sleeping, “Now I have got to do so many things.” So wherefrom this memory comes? Kṛṣṇa says mattaḥ, “from Me.” So just imagine how Kṛṣṇa is busy. So this māyā as described here, apaśyat puruṣaṁ pūrṇaṁ māyāṁ tad-apāśrayam. Māyā means his meaning, that will be explained in the next verse—which is controlling this material world, that māyā. Māyāṁ ca tad-apāśrayam.

Śrīmatī Rādhārāṇī is also māyā, yoga-māyā, and Durgā is also māyā, expansion of Rādhārāṇī. But Durgā’s business is different than Rādhārāṇī’s business. Durgā’s business is yayā sammohito jīvaḥ, to keep the living entities covered not to become awakened to Kṛṣṇa consciousness. That is māyā’s duty. So Vyāsadeva saw this māyā, this mahā-māyā, who is keeping the living entities under the cover of illusion. So it is said, “This māyā.” “He saw the Supreme Person, and back of that Supreme Person he saw this māyā.” Which māyā? Yayā sammohito jīva: “that māyā which is keeping the living entities in illusion.” What is that illusion? That is also here: yayā sammohito jīva ātmānaṁ tri-guṇātmakam [SB 1.7.5]. Tri-guṇa, tri-guṇa means the sattva-guṇa, rajo-guṇa, tamo-guṇa. So, under the influence of māyā, we are identifying with the different guṇas or qualities of this material world. So sattva-guṇa, yes, sattva-guṇa is the brahminical qualification. So one is thinking that “I am brāhmaṇa.” One is thinking, who is under the control of rajo-guṇa, “I am kṣatriya.” Or in other words, this is, this identification, is all over the world. Now you may not think, “I am brāhmaṇa,” but you may think, “I am American.” Or I may think, “I am Indian.” There is some sort of identification. And therefore the whole world is full of anarthas, unnecessary, unnecessary thing. I am not brāhmaṇa; I am not Indian; you are not American; you are not kṣatriya; or… This is all false identification. So this is the work of māyā, that all the living entities they are under certain impression that “I am this. I am this.” And this “I am this. I am that,” they cannot make any solution.

They have created the United Nations, but there is no solution because everyone is under the grip of the māyā, material energy, and they are simply creating problems. This is their business. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam [SB 1.7.5]. Ātmānam. I am spirit soul, but I do not belong to these material qualities; still, I am thinking, ātmānaṁ tri-guṇātmakam. One cannot go beyond these three guṇas, sattva-guṇa, rajo-guṇa, tamo-guṇa, or mixed. Three into three equal to nine, and again mix, nine into nine equals eighty-one. Therefore there are 8,400,000 species of living entities under the impression that “I am this; I am plant; I am fish; I am mosquito; I am man; I am demigod; I am tiger; I am Indian; I am American.” In this way there are 8,400,000’s of different types of identification. Therefore we find so many forms of life. Ātmānaṁ tri-guṇātmakaṁ manute. Yayā… This is all the work of māyā, to keep us under certain impression. And we work under certain impression and create another situation, and we get, “tathā dehāntara-prāptiḥ [Bg. 2.13].” Now, this life, if I create a situation like a dog, then I will get the body of a dog. That’s all. Or if I create a situation like the demigod, then I can go to the heavenly planets. But if I create a situation that “I am eternal servant of Kṛṣṇa,” then you go to Kṛṣṇa. This is wanted. This is Kṛṣṇa consciousness movement. Create a situation. Don’t create a situation that “I am this. I am that.” Simply create a situation that you completely understand that “I have no other business than to advance in Kṛṣṇa consciousness, and my only duty is to serve Kṛṣṇa.” This is wanted. That is called anartha upaśamam.

Because we have created so many problems under the impression of different guṇas… “I am this. I am that.” To become sannyāsī, that is also another problem. Therefore Caitanya Mahāprabhu has said that “I am not a brāhmaṇa. I am not a sannyāsī. I am not a brahmacārī I am not a gṛhastha. I am not a kṣatriya.” All “not, not.” “I am not this, I am not this. My only identification is that I am eternal servant of Kṛṣṇa.” Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. This is required. So how this position you can attain, that is described in the next verse, anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. This is the remedy. Anartha, these are all anarthas. So long I will think, “I am this; I am that,” “I am this; I am that,” or even if you think that “I am big gosvāmī” or big brāhmaṇa, that is also anartha. That is also anartha.

Actually gosvāmī means who has control over the senses. Svāmī means the control over the senses. That is required. We have to control over the senses and identify ourself that “I do not belong to anything of this material infection, but I am eternally servant of Kṛṣṇa.” Jīvera svarūpa haya nitya… [Cc. Madhya 20.108-109]. This is called svarūpa-upalabdhi. This is called self-realization. This is called mukti. In the Śrīmad-Bhāgavatam the definition of mukti has been given that muktir hitvā anyathā rūpam. Anyathā rūpam. I am identifying now myself as this and that. “I am American; I am Indian; I am brāhmaṇa; I am gosvāmī; I am this, that…” No. This is all anarthas, unwanted. So therefore hitvā anyathā rūpam. We are living under the impression of something else. Hitvā means when we give up this wrong impression. And sva-rūpeṇa vyavasthitiḥ, when you are situated in your original position, that is called mukti. Mukti does not mean anything else. This is the definition of mukti.

You keep yourself in your original position. So our original position is part and parcel of Kṛṣṇa. We are part and parcel of the body of Kṛṣṇa. The brāhmaṇa is the mouth of Kṛṣṇa, and the kṣatriyas are the arms of Kṛṣṇa. The vaiśyas are the abdomen of Kṛṣṇa, and the śūdras are the legs of Kṛṣṇa. Mukha-bāhūru-pādebhyaḥ jajñire catvāro varṇā viprādayo guṇair pṛthak. The… Nobody should be hated. Just like in your body your leg is as important as your head, especially of Kṛṣṇa. Kṛṣṇa is advaya-jñāna, absolute. We may make some difference from head to leg. Leg is less important, head is… No. But Kṛṣṇa’s any part is as important as other part. So you become the part of… You are already. But if you come to realize that you are part and parcel of Kṛṣṇa, Kṛṣṇa’s body, so either you act as Kṛṣṇa’s leg or as Kṛṣṇa’s head, there is no difference. There is no difference. Here in the material world we have misunderstood that “Because I am head, therefore I shall hate the legs.” Why? We first of all offer tulasī and flower to the legs of Kṛṣṇa, not to the head. The bhakti-yoga begins from the lotus feet of Kṛṣṇa. So how you can say the legs of Kṛṣṇa are inferior than the heads of Kṛṣṇa? This is called anartha. So if we enter into the process of bhakti-yogam, these anarthas will go out.

Therefore it is recommended here in the Śrīmad-Bhāgavatam that anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. If you engage yourself in transcendental loving service of the adhokṣaja… Adhokṣaja means the Supreme Person who is beyond your sense perception. That is called adhokṣaja. So you have to engage yourself in the service of Adhokṣaja, bhakti-yoga. Then this anartha, this misunderstanding that “He is such and such. I am such and such,” this will be finished, no more. That is called paṇḍita. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Vidyā-vinaya-sampanne brāhmaṇe gavi hastini, śuni caiva śva-pāke [Bg. 5.18]. When your anarthas will be finished and you will see every living entity as part and parcel of Kṛṣṇa, that is called real Brahman realization. Part and parcel of Kṛṣṇa every one of us. So we shall not only engage ourself as part and parcel of Kṛṣṇa in His service, but also we shall try to engage others because they are also part and parcel of Kṛṣṇa. Why should we eliminate them? That is Vaiṣṇavism. That is Kṛṣṇa consciousness. And that is Caitanya Mahāprabhu’s mission. So… And that mission is to be started from India, Bhārata.

bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari’ kara para-upakāra
[Cc. Ādi 9.41]

So the Indians especially, they have got the opportunity to learn these Vedic śāstras and realize his self and introduce this Kṛṣṇa consciousness throughout the whole world. That is Caitanya Mahāprabhu’s mission. And all ācāryas, they do like that. That is the business of real ācārya. So bhakti-yogam adhokṣaje. So this is very important thing because it is said, lokasya ajānataḥ: “These foolish men, they do not know that their problems can be solved only by this bhakti-yoga, Kṛṣṇa consciousness.” They do not know it. Lokasya ajānataḥ. Therefore vidvān… Vyāsadeva is vidvān. He is the first-class vidvān. Cakre sātvata-saṁhitām. This saṁhitā means Vedic literature for enlightening people. So every Vaiṣṇava’s duty is that you make your life first of all perfect by understanding your real position and preach this cult because lokasyājānataḥ: all people throughout the whole world, they are ajānataḥ. Ajānataḥ means they do not know anything. Although very proud… They think that having some material advancement of life, that is perfection. No. Ajānataḥ, mūḍha. That is not perfection. That is not perfection. Perfection is muktiḥ sva-rūpeṇa vyavasthitiḥ, to be situated in his own original position. That can be done anywhere. Bhakti-yoga can be practiced any part of the world, as it is experienced practically. What is bhakti-yoga?

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]

Śravaṇam. First business is śravaṇam. You can hear. Whom? Viṣṇu, not nonsense talks. Viṣṇu, Kṛṣṇa you hear. So you can hear anywhere. There is no specific mention that it can be heard in such and such place. You can anywhere. But a holy place like Vṛndāvana, the hearing has got a special effect. So here we are establishing this mantra. And you foreigners, you have taken some interest. I am very much pleased. So constantly come here and hear about Kṛṣṇa. This is the pastimious place of Kṛṣṇa, Vṛndāvana. So make your anarthas vanquished. Anartha upaśamaṁ sākṣ… Everything we have done, simply anartha, without any meaning. But if we say, people will criticize us that “Why you are utilizing motor car ? Why you are utilizing aeroplane?” But our tactic is we can utilize any so-called anartha in the service of Kṛṣṇa. That is our tactics. That means you have created some anartha, but we can engage even this anartha in the service of Kṛṣṇa and make it meaningful. That is our business. So it requires time. But at least things unnecessarily encumbered… We are encumbered with so many unnecessary thing. So our so-called necessities of life will decrease. Anartha upaśamam . Although we are riding on motor car, we don’t think it is essential. But those who are captured by the civilization, they think it is essential. That is the difference. Anāsaktasya viṣayān.

Our process is that if we have to preach, so we have to go to United States. So if there is aeroplane, why shall I waste my time? Let us accept this thing. So we don’t deprecate the material advancement. But we simply warn that “Don’t forget Kṛṣṇa simply for the matter of material advancement.” This is Kṛṣṇa consciousness. We don’t discourage you. We don’t discourage you, but when you have invented something material, utilize it for Kṛṣṇa. Anāsaktasya viṣayān. Don’t be attached to the motor car. But utilize it for going fast for preaching work, that’s all. This is required. This is Rūpa Gosvāmī’s advice. Don’t die for want of motor car. But if you get the opportunity to go faster then walking, you should utilize it. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. This is required, that everything engaged in Kṛṣṇa’s service. That is called yukta-vairāgya. Not phalgu-vairāgya. Rūpa Gosvāmī says, “Motor car is material; therefore we should not touch it”—this is phalgu-vairāgya. That is stated by Rūpa Gosvāmī that

prāpañcikatayā buddhyā
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate

Prāpañcikatayā buddhyā. “Because it is material advancement, I therefore… Brahma satyaṁ jagan mithyā. This world is mithyā. This, any material thing, is mithyā.” No. It has got some relationship with Kṛṣṇa. That is to be seen. What is that? What is this motor car? It is material. But what is this material? Bhūmir āpaḥ analo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā. Where they have got this metal? This iron, wood, metal, everything, they have got from Kṛṣṇa. Therefore it has got relationship with Kṛṣṇa. Now, when it is manufactured, use it for Kṛṣṇa. That is yukta-vairāgya. So we do not hate anything, material advancement. We can utilize everything for Kṛṣṇa’s service. Our only preaching is that “Don’t forget Kṛṣṇa.” That is our business. And if you have got a special talent, utilize it for Kṛṣṇa.

idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto ‘rthaḥ kavibhir nirūpito
[SB 1.5.22]

Now, if somebody criticizes you that “Why you are using this material ener…?” We don’t see anything material. As soon as they say… This manufactured instrument, that is also Kṛṣṇa’s energy. We have to see to it that it is Kṛṣṇa’s energy, it is made from Kṛṣṇa’s energy, and it should be utilized for Kṛṣṇa. This sense required. This sense is called Kṛṣṇa consciousness. So if you take to bhakti-yogam adhokṣaje, the anartha, things which are not wanted, anartha, or problems, the problems of the world, will be mitigated. Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. People do not know it. Lokasya ajānataḥ. Therefore we have to teach them. That is Kṛṣṇa consciousness movement. Thank you very much. (end)